“With attachment all that seems to exist is just me & that object I desire.”

“afflictions are classed as peripheral mental factors and are not themselves any of the six main minds [eye, ear, nose, tongue, body and mental consciousnesses]. however, when any of the afflicting mental factors becomes manifest, a main mind [a mental consciousness] comes under its influence, goes wherever the affliction leads it, and 'accumulates' a bad action.there are a great many different kinds of afflictions, but the chief of them are desire, hatred, pride, wrong view and so forth. of these, desire and hatred are chief. because of an initial attachment to oneself, hatred arises when something undesirable occurs. further, through being attached to oneself the pride that holds one to be superior arises, and similarly when one has no knowledge of something, a wrong view that holds the object of this knowledge to be non-existent arises.how do self-attachment and so forth arise in such great force? because of beginningless conditioning, the mind tightly holds to 'i, i' even in dreams, and through the power of this conception, self-attachment and so forth occur. this false conception of 'i' arises because of one's lack of knowledge concerning the mode of existence of things. the fact that all objects are empty of inherent existence is obscured and one conceives things to exist inherently; the strong conception of 'i' derives from this. therefore, the conception that phenomena inherently exist is the afflicting ignorance that is the ultimate root of all afflictions.”

“Humans by necessity must have a midway point between their desires and their pride. Just as all objects must have a center of gravity. This is something we can pinpoint. Only when it is gone do people realize it even existed”

“Ideally, nothing should be embraced by a consumer firmly, nothing should command a commitment till death do us part, no needs should be seen as fully satisfied, no desires considered ultimate. There ought to be a proviso 'until further notice' attached to any oath of loyalty and any commitment. It is but the volatility, the in-built temporality of all engagements that truly counts; it counts more than the commitment itself, which is anyway not allowed to outlast the time necessary for consuming the object of desire (or, rather, the time sufficient for the desirability of that object to wane).”

“All objects exist in a moment of time.”

“Now, if we are made for heaven, the desire for our proper place will be already in us, but not yet attached to the true object, and will even appear as the rival of that object […] If a transtemporal, transfinite good is our real destiny, then any other good on which our desire fixes must be in some degree fallacious, must bear at best only a symbolical relation to what will truly satisfy.”